Surah Adiyat ayat 10 Tafsir Quran 100:10

﴿وَحُصِّلَ مَا فِي الصُّدُورِ﴾
[ العاديات: 10]

100:10 And that within the breasts is obtained,

and that which is in the breasts the hearts of disbelief or faith is obtained when it is revealed and examined

And all that was hidden in the peoples’ chests become personified and manifest

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth Allah swears by the horses when they are made to gallop into battle in His path ( i.e., Jihad ), and thus they run and pant, which is the sound that is heard from the horse when it runs. فَالمُورِيَـتِ قَدْحاً ( Striking sparks of fire. ) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them. فَالْمُغِيرَتِ صُبْحاً ( And scouring to the raid at dawn. ) meaning, the raid that is carried out in the early morning time.
This is just as the Messenger of Allah ﷺ used to perform raids in the early morning.
He would wait to see if he heard the Adhan ( call to prayer ) from the people.
If he heard it he would leave them alone, and if he didn't hear it he would attack.
Then Allah says, فَأَثَرْنَ بِهِ نَقْعاً ( And raise the dust in clouds the while. ) meaning, dust at the place of the battle with the horses. فَوَسَطْنَ بِهِ جَمْعاً ( And penetrating forthwith as one into the midst. ) means, then are all in the middle of that spot, together.
Allah's saying; فَالْمُغِيرَتِ صُبْحاً ( And scouring to the raid at dawn. ) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement, فَأَثَرْنَ بِهِ نَقْعاً ( And raise the dust in clouds the while. ) This is the place in which the attack takes place.
The dust is stirred up by it.
And His statement, فَوَسَطْنَ بِهِ جَمْعاً ( And penetrating forthwith as one into the midst. ) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement, إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ ( Verily, man is ungrateful (Kanud ) to his Lord.) This is the subject what is being sworn about, and it means that he ( man ) is ungrateful for the favors of His Lord and he rejects them.
Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities ( that befall him ) and he forgets Allah's favors." Concerning Allah's statement, وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ ( And to that He bears witness. ) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun ( He ) could be referring to man.
This was said by Muhammad bin Ka`b Al-Qurazi.
Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful.
This is obvious in his condition, meaning this is apparent from his statements and deeds.
This is as Allah says, مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ ( It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves. ) ( 9:17 ) Allah said; وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ ( And verily, he is violent in the love of wealth. ) meaning, and indeed in his love of the good, which is wealth, he is severe.
There are two opinions concerning this.
One of them is that it means that he is severe.
There are two opinions concerning this.
One of them is that it means that he is severe in his love of wealth.
The other view is that it means he is covetous and stingy due to the love of wealth.
However, both views are correct. The Threat about the Hereafter Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors.
He says, أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ ( Knows he not that when the contents of the graves are poured forth ) meaning, the dead that are in it will be brought out. وَحُصِّلَ مَا فِى الصُّدُورِ ( And that which is in the breasts shall be made known ) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent." إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ ( Verily, that Day their Lord will be Well-Acquainted with them. ) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward.
He does not do even the slightest amount of injustice.
This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.

(100:10) and the secrets of the hearts are laid bare (and examined)? *8

And that within the breasts is obtained, meaning

*8) That is all the intentions aims and objects, ideas and thoughts and the motives behind acts and deeds that lie hidden in the hearts will be exposed and examined in .order to sort out the good from the evil.
In other words judgement will not be passed only on the apparent and superficial as to what a man practically did but the secrets hidden in the hearts also will be brought out to see what were the intentions and motives under which _ a man did what he did.
If man only considers this he cannot help admitting that real and complete justice cannot be done anywhere except in the Court of God.
Secular laws of the world also admit in principle that a person should not be punished merely on the basis of his apparent act but his motive for so acting also should be seen and examined.
But no court of the world has the means by which it may accurately as certain the motive and intention.
This can be done only by God: He alone can examine the underlying motives behind every apparent act of man as well as take the decision as to what reward or punishment he deserves.
Then, as is evident from the words of the verse, this judgement will not be passed merely on the basis of the knowledge which Allah already has about the intentions and motives of the hearts, but on Resurrection Day these secrets will be exposed and brought out openly before the people and after a thorough scrutiny in the Court it will be shown what was the good in it and what was the evil.
That is why the words hussila ma fis-sudur have been used.
Tahsil means to bring out something in the open, and to sort out different things from one another.
Thus, the use of tahsil concerning hidden secrets of the hearts contains both the meanings: to expose them and to sort out the good from the evil.
This same theme has been expressed in Surah At-Tariq, thus: " The Day the hidden secrets are held to scrutiny. " ( v.
9 )
 

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth Allah swears by the horses when they are made to gallop into battle in His path ( i.e., Jihad ), and thus they run and pant, which is the sound that is heard from the horse when it runs. فَالمُورِيَـتِ قَدْحاً ( Striking sparks of fire. ) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them. فَالْمُغِيرَتِ صُبْحاً ( And scouring to the raid at dawn. ) meaning, the raid that is carried out in the early morning time.
This is just as the Messenger of Allah ﷺ used to perform raids in the early morning.
He would wait to see if he heard the Adhan ( call to prayer ) from the people.
If he heard it he would leave them alone, and if he didn't hear it he would attack.
Then Allah says, فَأَثَرْنَ بِهِ نَقْعاً ( And raise the dust in clouds the while. ) meaning, dust at the place of the battle with the horses. فَوَسَطْنَ بِهِ جَمْعاً ( And penetrating forthwith as one into the midst. ) means, then are all in the middle of that spot, together.
Allah's saying; فَالْمُغِيرَتِ صُبْحاً ( And scouring to the raid at dawn. ) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement, فَأَثَرْنَ بِهِ نَقْعاً ( And raise the dust in clouds the while. ) This is the place in which the attack takes place.
The dust is stirred up by it.
And His statement, فَوَسَطْنَ بِهِ جَمْعاً ( And penetrating forthwith as one into the midst. ) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement, إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ ( Verily, man is ungrateful (Kanud ) to his Lord.) This is the subject what is being sworn about, and it means that he ( man ) is ungrateful for the favors of His Lord and he rejects them.
Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities ( that befall him ) and he forgets Allah's favors." Concerning Allah's statement, وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ ( And to that He bears witness. ) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun ( He ) could be referring to man.
This was said by Muhammad bin Ka`b Al-Qurazi.
Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful.
This is obvious in his condition, meaning this is apparent from his statements and deeds.
This is as Allah says, مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ ( It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves. ) ( 9:17 ) Allah said; وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ ( And verily, he is violent in the love of wealth. ) meaning, and indeed in his love of the good, which is wealth, he is severe.
There are two opinions concerning this.
One of them is that it means that he is severe.
There are two opinions concerning this.
One of them is that it means that he is severe in his love of wealth.
The other view is that it means he is covetous and stingy due to the love of wealth.
However, both views are correct. The Threat about the Hereafter Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors.
He says, أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ ( Knows he not that when the contents of the graves are poured forth ) meaning, the dead that are in it will be brought out. وَحُصِّلَ مَا فِى الصُّدُورِ ( And that which is in the breasts shall be made known ) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent." إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ ( Verily, that Day their Lord will be Well-Acquainted with them. ) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward.
He does not do even the slightest amount of injustice.
This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.

And the secrets of the breasts) what is in the hearts of good and evil, miserliness and generosity (are made known.

And that which is in the breasts (of men) shall be made known.

Page 600 English transliteration